When Given the Opportunity, Most People Have the Potential to Succumb to their Darker Side
By Joan Ogeto
The duality of human nature suggests that within each of us lies both good and evil, and it is up to the individual to choose which to serve. However, as seen increasingly in everyday life, many seem to gravitate toward their darker impulses. In Robert Louis Stevenson’s famous gothic novel Strange Case of Dr. Jekyll and Mr. Hyde, this struggle between light and dark is personified through the character of Dr. Jekyll, who embodies both a respectable man and his monstrous alter ego, Mr. Hyde. This timeless story reflects the paradox we witness: the constant battle between morality and corruption, empathy and self-interest. From personal decisions to the actions of governments, this inner conflict shapes the world around us. While we celebrate human progress, we are continually reminded of the lies, greed, corruption and impunity with which many escape accountability, threatening to unravel societies. People, no matter how seemingly good or just when given the opportunity, have the potential to succumb to their darker side. Why, despite the potential for greatness, do so many choose the path of immorality and destruction?
The concept of dualism has appeared in many forms throughout the history of thought, generally referring to the idea that there are two opposing forces or principles. In theological discussions, for example, a ‘dualist’ is someone who believes that good and evil exist as independent, equally powerful forces in the world. This tension between good and evil is not just an external battle but a deeply personal, ongoing struggle within every individual. Dualism, as it relates to human nature, reflects the complexity of our inner conflict—the push and pull between our capacity for kindness and our darker, more destructive instincts. Philosophers and thinkers throughout history have wrestled with this internal paradox. One interpretation, known as fundamental dualism, suggests that our inherent goodness is constantly in conflict with its opposite. Humanity is portrayed as being forever caught between these two forces, both deeply rooted in our existence.
This struggle between good and evil is not just a philosophical abstraction but is reflected in the works of thinkers across cultures and eras. Zhiyi, the founder of the Tiantai school of Buddhism, explored this duality in his writings, notably in the Mohe Zhiguan (Great Treatise on Concentration and Insight). He taught that every individual contains both good and evil within, but through mindfulness and spiritual practice, one can transcend this inner conflict. Similarly, Carl Jung’s concept of the “shadow self” delves into the darker, often repressed aspects of our personalities. In works such as Aionand Psychological Types, Jung argued that recognizing and integrating this shadow is crucial for personal growth. Both thinkers highlight the tension between our higher and lower selves, with Jung suggesting that if we do not confront our shadow, it can consume us. Provisional dualism builds on these ideas, proposing that while we are a mixture of good and evil, we are not trapped in this state forever. It presents the possibility of transformation, where the soul can separate from its darker impulses and ultimately find liberation from the turmoil within.
None of us are as wholly virtuous as we might wish to believe. Within each of us lie deep-seated drives and impulses, such as the pursuit of power and desires that we often find difficult to acknowledge. Our capacity for cruelty and aggression can inflict significant harm on others, yet we tend to downplay or ignore these aspects of ourselves. However, what we suppress does not vanish; instead, it subsides into the unconscious, where Carl Jung terms it “the shadow.” Jung’s metaphor of the shadow is akin to an object casting a shadow when it blocks light. In psychological terms, this object is our persona or the mask we present to the world. The term “persona” derives from the Latin word for an actor’s mask. It embodies the traits we wish to project or the image we desire others to perceive us by. As Jung explains in Psychological Types (1921), a persona is “…a kind of mask designed on the one hand to make a definite impression upon others, and on the other, to conceal the true nature of the individual.”
The construction of a persona starts early in life as we learn which aspects of our character are praised by family, peers, and society, and those that are criticized or rejected. We integrate the former into our persona, while the latter are concealed behind this mask. Over time, in an effort to avoid feeling like a fraud, many of us come to fully identify with our persona, thus further suppressing undesirable traits not only from others but also from ourselves. These repressed qualities accumulate in the unconscious, forming what Jung describes as the shadow.
The repressed content operates autonomously, often outside our conscious awareness. One way the shadow manifests is through projection, where we attribute our own weaknesses, faults, and evils to others—be it individuals, groups, nations, races, or political parties. As Jung explains in Psychological Aspects of the Persona, “We still attribute to the other fellow all the evils and inferior qualities that we do not like to recognize in ourselves, and therefore have to criticize and attack him, when all that has happened is that an inferior ‘soul’ has emigrated from one person to another.”
Understanding the influence of the shadow on both personal behavior and societal structures highlights the complexity of achieving moral excellence. The projection of our repressed traits onto others creates a cycle of blame and conflict, underscoring a deeper issue: the struggle to embody true virtue. The concept of virtue, often defined as ‘moral excellence,’ has been a focal point in philosophical discourse throughout history. One of the most influential figures in this discussion was the ancient Greek philosopher, Socrates. He believed that virtue was essential for true happiness and the well-being of the soul. According to Socrates, living a virtuous life required not only knowledge of virtue but also the consistent practice of it. His dialogues with fellow Athenians were centered around the pursuit of understanding and embodying specific virtues, which he considered the only intrinsic goods capable of securing happiness.
This raises an important question: If virtue is so crucial, why do so many fail to become and live virtuously and instead commit evil acts? Socrates proposed that ignorance is the primary reason for this failure. He argued that evil actions stem from a lack of understanding, as individuals who truly recognized the evil in their actions would refrain from them. Therefore, Socrates believed that all evil acts are committed involuntarily due to ignorance. However, a more nuanced answer involves deliberate ignorance and a detachment from the consequences of one’s actions. This wilful disregard for moral responsibility contributes to the paradox of a world that, despite its potential for greatness, is often marred by moral decay. Consequently, while humanity stands on the brink of achieving higher moral standards, it frequently succumbs to its darker impulses.
Understanding the dual nature of humanity reveals the intricate dance between our virtues and vices. This exploration underscores that the battle between good and evil is not a mere philosophical abstraction but a tangible struggle reflected in our daily lives and society.
The pursuit of moral excellence, as highlighted through the teachings of Socrates and the concept of dualism, is more than an ideal; it is a practical framework for addressing the chaos and corruption that pervade our world. Socrates’ belief that evil actions arise from ignorance calls us to confront our misconceptions and biases, which can often lead to destructive behaviours and societal dysfunctions. With this perspective in mind, it becomes evident that many of the conflicts and failures we witness on national and global scales stem from a lack of genuine virtue and self-awareness. Leaders and citizens grapple with their shadows, and their inability to fully embrace virtuous principles contributes to the unravelling of nations and societies. Despite the relentless advocacy for progress and reform, the struggle to achieve true virtue remains a significant barrier to meaningful change.
Thus, addressing these challenges requires more than superficial fixes; it demands a deep, reflective commitment to personal and collective moral growth. By recognizing and addressing the dualities within ourselves, we can better navigate the complexities of modern life and work towards a more just and equitable world. Ultimately, acknowledging the profound impact of our inner conflicts allows us to aspire towards greater harmony and constructive change in our societies.
References
Breyer, D. (2019). Understanding the Dark Side of Human Nature. The Teaching Company. THE GREAT COURSES
Jung, C. G. (1921). Psychological Types. Princeton University Press.
Jung, C. G. (1966). Psychological Aspects of the Persona. In The Collected Works of C.G. Jung (Vol. 6). Princeton University Press.
Jones. R. (2013). Jung’s “Psychology with the Psyche” and the Behavioral Sciences. DOI: 10.3390/bs3030408
Kantor, H. (2002). Contemplation: Practice, Doctrine and Wisdom in the Teaching of Zhiyi (538-597)https://www.themathesontrust.org/papers/fareasternreligions/Kantor-Contemplation.pdf
Stevenson, R. L. (1991). The strange case of Dr. Jekyll and Mr. Hyde. New York, Dover Publications.
Joan Ogeto is a Law graduate (LLB Keele University UK) and writer. She is pursuing the Advocates Training Program (ATP) at the Kenya School of Law.
joanogeto95@gmail.com
